then this can be a very great benefit. And then also there are various different signs which may occur if you do the practice properly. For instance, first of all, there may be different signs which arise in dreams. These may be such as, for instance, dreaming that you were seated upon a lion throne yourself, that you're wearing a tiara or a crown, that you're dressed in some type of very fine clothing, that many other people are offering homage and prostrations to you. These type of signs might occur within your dreams. And then also there may be actual signs which can occur on the basis of this type of offering of mandalas. And these actual signs are the same as those described as results for... the practice of ajrasatma, that is the signs of purification of sins, where your mind actually becomes more clear, the visualization becomes more clear, your body feels very light, there's an increase of faith, compassion, and so forth.

[01:13]

So these type of signs can occur then, indicating that there is success in this practice and virtue and merit is being accumulated. Okay. ... [...] Thank you.

[02:27]

. . . That's what I was saying. I was like, no, no, no, no. . . .

[03:51]

. [...] Thank you.

[05:20]

Thank you. Thank you. This is what I'm saying. [...] . . .

[06:20]

. [...]

[07:20]

. See, you're not about this. You're going to run one of the mugu. Mugu, you're not about it. You're [...] not about it. This is why I said to me, I said to myself, [...]

[08:46]

And then I was like, I don't know how to do it. [...] . . . . . . The fifth teaching is that of guru yoga.

[10:15]

so now again you visualize that everything transforms into the pure land that is if you're doing the guru yoga now as a practice you begin with refuge awakening bodhicitta if possible you can also do the other sections or mandalas if you're doing it in a more brief fashion you can just do refuge and bodhicitta and then do the guru yoga if that's what you're contemplating on in a specific practice. And so you visualize within the center of the pure land, again, the same visualization with the lion throne, except in this case with just the lion throne, the lotus, the sun, and the moon disk upon the tree upon which is seated the root guru. That is, in essence, the teacher from whom you've received the four major initiations, such as we perceive now.

[11:19]

And he takes the form of the all-pervading Lord, that is, the great Vajradara, or Mahavajradara, who's blue in color with one face, two hands crossed to the heart, holding a Vajra and bell, just as described here, and smiling with expression of great pleasure towards oneself, and very brilliant and radiating many different masses of light. So surrounding him are all of the gurus of the lineage and the divine assembly of Bidams and the mandalas and so forth, just as was visualized during the taking of refuge. Now then, after that point, If one likes to do the practice in a detailed fashion, one can offer specifically the prayer, which is that of the seven limbs or the seven branches. But actually, the prayer which is included here, which follows beginning with, I prostrate to the excellent, glorious guru. I present offerings. I confess sins. I rejoice in virtue.

[12:21]

So forth. This actually is precisely the seven branches also within this prayer. These are exactly what are mentioned. So then one makes this prayer... And if so inclined at that point, then you may add in further other prayers, specific prayers to one's own teacher or to the lineage gurus, those through whom this transmission of teachings have come. But if you wish to do it in a more brief fashion, then you don't have to add anything in at this point. But you must use the next prayer and use it with very great longing, very intense feeling. Rinpoche, again, went through this very quickly. basically just reading through these verses and saying that one should be continually praying to the guru with a very intense feeling, wishing to receive the blessings as described in each of these different verses. And also one can add in prayers, if you'd like, to enhance these further. And then after you finish these various different prayers, then...

[13:25]

is the receiving of the blessing, when you use the visualization of the different letters in the different parts of the Guru's form. That is, first of all, at the forehead, white letter om, at the throat, a red letter A, at the heart, blue letter HUM, at the navel, a yellow letter HO. And then the light rays coming forth from these, each in turn, purifying different sins and operations and so forth, one receives the different initiations and blessings. And you can do this repeatedly, beginning over with each, that is, after you've gone through it, once you can go back and begin again with at the forehead of the figure of the Guru as a letter on and so forth. And so in this way you can take the initiations repeatedly over and over. And as you do this then you should feel very great devotion for the Guru because this is the most important thing to have in order to receive

[14:29]

the blessings of the guru. And on the basis of the prayers that are made in these visualizations, then at the completion of the meditation, you imagine that the guru dissolves into light and that actually, first of all, he approaches you, comes closer and closer to you, then dissolves into light and melts in through the top of your head and dissolves into you. And then you rest the mind in that state briefly in which your own mind and that of the guru are indivisible. The most important thing is to have this feeling of devotion, because in the practice of tantra, or secret mantra, it is the devotion which can transform all of the experiences, that is, experiences and realization on the path of the practice of tantra are made through the devotion to the guru. It's only that which causes the blessings to occur, and then on the basis of that, these experiences actually become the path. It says within the instruction text that one should meditate upon this at this point for months or years before getting the rest of the teaching, or even in a briefest form, at least for several days, two, three days or more.

[15:38]

What's in the translated book here is exactly the same as what's in the long commentary that Rinpoche is teaching from to begin with. As soon as we finish the preliminaries, then it becomes... completely different. So for now, we can use this first text in the book by Situ to follow the preliminary practices. But you have to start with the devotion and respect for the Guru. Otherwise, one cannot receive the blessings. As Sakyabandita has stated, even though the sun is always present and extremely hot, without a magnifying glass, one is not able to start a fire. And likewise, the Buddhas are always present, but without the presence of the Guru, one cannot receive their blessings. And so in this way, it's through the devotion and respect to the Guru that one can receive the blessings of all of the Buddhas. And so to realize emptiness, to realize the nature of reality is beyond all conceptual elaborations, one must have this devotion for the Guru.

[16:41]

And then it's on the basis of that that all the qualities and realization and experiences of the path will actually arise for you. Chilopa said to Naropa, I have nothing to show you. It's something you have to realize for yourself. This doesn't mean that there is nothing there. This means that on the basis of the blessings which may arise because of the devotion that you express for the teacher, the skillful timing that the teacher may use in indicating this to you and your own merit, then these qualities can arise. That is the realization and understanding. And this can be seen in the stories, the life stories of many great teachers in Tibet, of Marpa and Milarepa, Marpa's devotion to his teacher Naropa, the five great founding masters of the Sakipa tradition. It's the same in all of the different traditions in Tibet. The emphasis upon this and all of the great masters who are Siddhas within Tibet emphasize this type of devotion, which had to be paid for the Guru to have success in the path of Tantra.

[17:45]

And so this completes... briefly the explanation of guru yoga. At the end, of course, then again, one dedicates the merit properly. And then there's one further additional teaching that is again, sleeping yoga in connection with emphasizing the practice of the guru devotion. And when you do this, then you visualize that the guru is within your heart and his body is just about one, the size of your thumb, the end of your thumb, about one inch in size in the seat. center of your heart upon a lotus flower and very joyful, very happy, smiling face. Generally, it's said that during the day, you visualize the teacher on the top of the head and during the night within one's heart in this way to receive the blessing. So this completes the fifth stage of the ordinary or common preliminaries. And now we will do the meditation together. And for this, again, I think we will begin with the refuge and then come through the guru yoga.

[18:46]

So briefly, we will be starting again from Refuge. Thank you. Thank you.

[19:58]

So now you should imagine having recited the verses of taking refuge, that brilliant light shines out from all the sources of refuge that you're visualizing, that these strike oneself and all sentient beings, transforming all of our bodies into rainbow bodies and placing the mind in the state of retirement. This you visualize first, then visualize that following that, all of the sorts of refuge begin to dissolve into life from the outer perimeter inward. And that first of all, the Buddhas dissolve into the Sanda of Bodhisattvas, those into the Dharma, those into the Staviras and Pradeka Buddhas and so forth, and then into the Yidams. or the deities, the circle of them, then into the gurus of the lineage, then into the root guru, or the teacher in the center.

[21:01]

And that also he dissolves into light, and then this light is absorbed in through the top of one's head, and one receives a blessing in this manner. . . . Thank you.

[22:16]

We should probably be reading along in the book. He finished the awakening of the Bodhicitta, and now Rinpoche is just reading through it in Tibetan, which began the Vajrasattva. In the country, you know what you do with your wife, right? Tell me about it. Thank you. [...] ... ... [...]

[23:44]

. [...] When I was born, I was born and [...] I was born. . . .

[24:50]

So what they were saying to them [...] . . .

[25:53]

Now this completes the brief meditation of Van Vajrasadva. Next is that of mandalas. mandala offerings, you should gather whatever types of offerings, fine offerings that you may be able to and arrange them on the shrine in front of you. And then also you should use a mandala disc for the offerings of the mandala, one which is made from very fine substance to place the offerings upon. . [...]

[27:09]

Thank you. Thank you. . . . As you begin the actual offerings of the mandala itself, you hold the

[28:26]

the mandala disk, put some scented water, saffron or something like this in the water and pour a little bit on the mandala disk. Use your hand to smear this around. Then a little bit of offering of rice, again smearing this around. And then you make the offerings of the heaps of rice as you say each of the phrases. First of all, there is the letter home, which becomes Mount Meru. You put the heap put a heap of rice in the center, then to the east is put a heap of rice and so forth with each one of the continents. And again, remember that you're not just offering this mandala of these simple substances, but instead offering your own body, speech, mind, and all of your virtue, which has been accumulated throughout beginningless time.

[29:46]

And in that way, you accumulate the assembly of virtue, not just from the offering of some substance. When I was born, I was born. [...] ... ... ... ... ...

[30:51]

. . Thank you.

[31:52]

So when I was born, I was born. [...] Yes, I am. Thank you.

[33:07]

That's what I'm going to say. [...] Yes. Yes. Yes. ... ... ... ... ...

[34:34]

. . . Now that I wanted to do it, I wanted to do it. So I wanted to do it. [...] So now, Rinpoche has completed reading through the sections of the mandalas and the guru yoga again.

[35:55]

I suspect that probably tomorrow these will be explained in some more detail in the repetition session. But... During teaching yesterday and there, all the five common or ordinary preliminaries have been taught. And as was mentioned, this is not to say that these are less profound, but instead that it is these first five preliminaries which are common to, that is necessary for the practice of both the creation stage and the perfection stage meditation. And then tomorrow, the teaching will begin with The new section of the teaching will be the creation stage of Kala Chakra, which is the uncommon or the extraordinary preliminary to the actual practice, which in this tradition is the perfection stage, that is the Sixth Grand Yoga. And so we've all received the full initiation in a vast form of Kala Chakra, but as was mentioned, the form of Kala Chakra in that initiation is different than what is used for the meditation on the Sixth Grand Yoga.

[36:56]

And there is, however, a separate blessing short initiation for the form of co-emergent Kala Chakra with one face and two hands. And this is the form needed for the creation stage meditation, which must be used as the basis, that is the uncommon or extraordinary preliminaries for the perfection stage meditation of six branches. And so, now Rinpoche will give us this great blessing. I don't know what I'm saying. When I was born, I was born.

[38:08]

I was born. [...] When I was born, I was born. [...] He said to me, he [...] said to me,

[39:20]

To begin with, we should all be motivated to attain a state of complete and perfect Buddhahood for the benefit of all sentient beings. And with this motivation in mind, then we should listen to the teachings upon the creation stage and perfection stage practices of the Sixth Paranash Yoga of Kala Chakra. as has been explained, within the preliminary practices, there are two sections. Those are the ordinary or common preliminaries, and then the extraordinary or the uncommon preliminaries. The first category has five parts. That is the taking of refuge, which is the basis of the path, awakening of bodhicitta, which is the primary characteristic of the Mahayana, the meditation upon vajrasattva, which is for purification, offering of mandalas for accumulation of merit, and practice of Guru Yoga. So these five have been explained.

[40:23]

Now today begins the teaching upon the uncommon or extraordinary preliminary, that is the preliminary necessary for the practice of the perfection stage, this preliminary being the creation stage meditation of Kalachakra. And we receive this after having received both the great initiation of Kalachakra and then also the brief blessing of the two-hand, one-faced form of Kalachakra. So to begin with, then, first of all, there is the teaching upon the creation stage meditation co-emergent form of Kala Chakra. And in connection with that, then the special preliminary special preparations for professional stage practice, which are termed threefold isolation and fourfold disregard. And so first of all, the teachings on the creation stage. Then you have to move it. You have to move it. You have to move it.

[41:25]

You have to move it. [...] When I was born, I was born. [...] When I was born, I was born. [...]

[42:25]

I was born. I was born. I was born. I'm going to show you what I'm going to do with you. [...] When I was born, I was born. I was born. I was born. I [...] was born.

[43:29]

I was born. It was the first time I was born. [...] ...the extraordinary preliminaries. This is specifically the stage of creation stage meditation as the basis for perfection stage meditation. And in addition to that, there are the special preliminaries or preparations for perfection stage practice itself, which are termed the threefold... isolation, and four-point disregard.

[44:31]

So first of all, there is teaching on the creation stage. And if you were practicing the creation stage meditation of Kala Chakra as your main practice, that is not doing the perfection stage, then it would be done in a different fashion. One would use a very vast creation stage practice in which you generate the entire mandala of enlightened body, speech, and mind, according to whichever tradition it is that you are practicing. For instance, the tradition from Bhutan, or the tradition of the Jonangpa, In the Bhutan tradition, there's almost 700 deities that you would meditate upon within the Janabha tradition, 95 deities, or these can also be abbreviated down to five deities or nine deities, but many different variations. But you can do this in a very vast fashion if you are concentrating upon the creation stage meditation as the main practice. But what is being taught now is... stage meditation as the main practice. So this is not the way that the creation stage is done. If you were doing the very vast and detailed creation stage meditation, then you would do it in a fourfold manner through four branches of practice.

[45:39]

First of all, that of approaching, then near approaching, then attainment and great attainment, the different sections within the meditation, the generation of the deity, the merging of the pledge aspect and the primordial wisdom aspect of the deity, initiations and so forth. But this is not the practice which is used when one is emphasizing the perfection stage meditation, as the case is now. For perfection stage meditation upon Kala Chakra, one uses only the visualization of Kala Chakra and the consort. And not only that, Even more so, this is simplified to using the visualization of Kalachakra and consort with Kalachakra having one face and two hands and the consort also one face and two hands. Just Kalachakra and consort alone could also mean, for instance, the many faces and many hands form of Kalachakra or the one of the consort with four faces and so forth.

[46:42]

In this practice, we use the simple form of one face and two hands. I think that's what I'm going to do. [...] So that's what we're doing. We're doing it. We're doing [...] it.

[47:45]

We're doing it. I'm sorry, I'm sorry. [...] There was a lot of people who lived there and [...] lived there I had to say, I'm going [...] to say,

[49:14]

I don't know what to say. [...] So I had to know that I went to the city of the city of the city and the city of the city of the city of the city and the city of [...] the city When I was born, I was born.

[50:24]

I was born. [...] When I was a child, I was a child, and [...] I was a child. The first time I was born, I was born. I was born.

[51:25]

I was born. [...] When I was born, I was born and [...] I was born. It was a very difficult time for me to do this. It was a very difficult time for me to do this. It was a very difficult time for me to do this. It was a difficult time for me to do this. It was a difficult time for me to do this.

[52:27]

It was a difficult time for me to do this. It was a difficult time. That's what I wanted to do. [...] I don't know what I'm talking about. I don't know what [...] I'm talking about.

[53:30]

It's been a long time for me. I've been here for a long time. [...] So, I'm going to ask you a question. I'm going to ask you a question.

[54:31]

So, I'm going to go back and see what happens. [...] When I was born, I was born. I was born. I [...] was born. When I was born, I was born.

[55:35]

I was born. [...] Thank you. When I was in the hospital, I was in the hospital. I was in the hospital. I was in the hospital.

[56:37]

I was in the hospital. [...] We were going to give the change. We were going [...] to give the change. That's what I wanted to do. I wanted to do it. [...]

[57:38]

I wanted to do it. [...] When I was born, I was born. [...] I was like, I don't know how to do it. [...]

[58:42]

I don't know how to do it. I don't know how to do it. I don't know how to do it. But all of us, so we can't get into it. We [...] can't get into it. I would go back to my mother's mother's son-in-law to go on a cross-christ, she would [...] go on a cross-christ,

[59:48]

When I was born, I was born and born. I was born and born. I was born and born. I was born and born and born. When I was born, I was born. [...] When I was born, I was born.

[60:50]

I was born. [...] So, we have to do this. We have to do it. [...] So, I'm going to take a shower. I'm going to take a shower. I'm going to take a shower. I'm going to take a shower.

[61:51]

I'm going to take a shower. [...] Now for the teachings on the creation stage, you can basically follow this starting on page 23. Now to begin with, when you do the practice of the creation stage meditation also, of course, you begin with the taking of refuge, awakening of bodhicitta, and so forth. For right now, it's just going to be explained very briefly, and then... Later this evening also, we will go through, again, the meditations together, and then we will do the meditation with Refuge, Bodhicitta, and so forth, including the creation stage meditation all together.

[62:52]

So first of all, if you were doing the complete meditation, then you do all the ordinary or common preliminaries. Then when the guru melts into light and is absorbed into the top of your head, into your body, then you rest. the mind briefly in emptiness. And then you say, or in the luminosity in emptiness. And then you say the mantra, om shunyata, jnana, bendra, svabhava, avatmo, ham. Everything dissolves into a state of emptiness. And then out of that state of emptiness, oneself instantly appears as Kala Chakra. That is like a fish leaping out of water. Instantly one appears in the form of Kala Chakra. No longer an ordinary individual with flesh and blood, body, but instead in the form of Kalachakra himself, as described, with one face, two hands, blue in color, with three eyes standing upon the seats of the four elements, Mount Meru, then a lotus flower, just as though it is just open, very fresh and fully blossomed, and a fully round moon disk and sun disk and Rahu disk all stacked up.

[64:00]

And he's standing, holding Vajra and Bell, and embracing the consort. Now, that we can appear in this form is because of the fact of there being within us, as our own nature, the Buddha nature, or the Tathana Tagara, the embryo of enlightenment. And as such, this makes it fitting that we can appear in this form because this is a manifestation of our own nature. And so in this way, we ourselves have faith hands, and so forth. And it's this actual impure being and the appearance of a true impure perception which is being transformed in this manner of appearance in the pure form of Kala Chakra. So Kala Chakra embraces the consort while pressing down with his left leg upon the heart of a white Ishvara, one deity, and his extended right red leg upon that of a red Kamadeva, which is the heavenly

[65:00]

deity of temptation or desire. Kala Chakra's long hair is bound up into a top knot, and his head is adorned with a wish-fulfilling jewel and a half-moon. He has Vajra ornaments, which means ornaments of diamonds, and tiger skin for a lower row. His fingers are of five colors, and the finger joints of each finger are three colors. And Vajrasattva adorns the top of his head. So this is the form that we appear in, the no longer ordinary beings with flesh and blood and bone bodies, but instead in the form of Kala Chakra himself with all of these beautiful ornaments. And on top of Kala Chakra's head is the Buddha Vajrasattva. There's two different ways for the lords of the lineage, their term, to appear upon the head of the deity. One is through a process during the invitation of deities for initiation, the distilling of initiation, the overflowing of the water at the top of the head, and then the figure appearing.

[66:03]

And the second way is the figure actually being present always. This is the same as, for instance, during the meditation of Vajrayogini. It's the same in that the lord of the lineage, the Buddha, her lineage is always present upon her head. And likewise with Kalachakra as well, this Buddha Vashrasattva is always present adorning his head. It's just as though, for instance, a universal emperor or a Chakravartan emperor having many different sons, then there would have to be some examination of the different sons and deciding which one was most intelligent or most able. are most capable to assume the kingdom and so forth. But if there was only one son, then that would be the heir, and there would be no question. And in this way, then, Vajrasattva is always present upon the head of Kala Chakra. There's no creation of Vajrasattva. And Kala Chakra stands in the midst of a mountain of five-colored fire in a mood of combined wrath and passion that is manifesting all the nine moods of such a deity.

[67:09]

And His consort is Vishwamata. She's yellow with one face, two hands, and three eyes. She's holding chopper or the curved knife in her right hand and a skull cup in her left hand and standing embracing him with her right leg bent and her left extended. And she is naked and adored with the five bone mudras, that is the five bone ornaments. Kalachakra is adored with six bone ornaments, that is the top of the tiara around the head or the crown, the earrings, then... a necklace of bone, bracelets and anklets, which are counted together, both in the upper arm and lower arm ornaments, and around the ankles, and then also around the waist, there's a type of apron of bone. But the consort has five, that is, yeah, sorry, with Kala Chakra, then also there's one at the heart, which is a wheel, or a chakra, which is bound around behind his shoulders, above and below his shoulders.

[68:12]

And she doesn't have this one because this symbolizes primordial wisdom. And she is that. So she doesn't have this one ornament. And situated at their foreheads are the letters om at the throats, ah at the heart, om, navel, ho, secret place, twa, the top of the head, ha. Then light rays shine from one's heart, that is from Kala Chakra's heart. and it transforms all of the inanimate world into the palace and all animate beings into the defined assembly of Kalachakra. That is, when the light rays shine out, first of all, they present offerings to all of the enlightened ones, all the Buddhas and Bodhisattvas throughout the universe, and then the light purifies all of the obscurations, all the effects of sins and misdeeds of living beings throughout the universe, and then it causes them all to appear thereafter in the form of Kala Chakra, that is in the form of the deity. That is, everything is transformed.

[69:14]

One self is Kala Chakra, all living beings are Kala Chakra, all sounds are transformed into the mantra of Kala Chakra, and all states of mind are the enlightened awareness of Kala Chakra. So one self as well as all sentient beings appear in the same state. And this is a special characteristic of the Vajrayana teachings, the transformation in this sense. That is, for instance, no longer does one meditate upon an ordinary house that one is in, but instead there's been the transformation in the celestial palace. No longer is one an ordinary being with an ordinary face, ordinary hands and feet, but instead a deity with face, hands and feet. So it's the transformation of the impure basis which is present into the pure form, the actual impure state taking the form that is becoming itself transformed. And then you... So all of this light reabsorbs then back into oneself.

[70:15]

And then also one visualizes the mantra of Kalachakra. First of all, actually, there is the dissolving of light of all of the universe and then this dissolving into oneself. Then you rest the mind briefly just upon focusing on yourself. of Kalachakra. And then within your heart, you visualize the mantra of Kalachakra and realize that this mantra is the, within this mantra is contained the meaning of all of the animate and inanimate universe. All of it is symbolized by this mantra itself. And you can visualize it as blue in color for the most sublime purpose of attaining enlightenment or green in color for multiple or various different purposes of enlightened types of activities. In this manner, one doesn't need to do a vast creation stage. As you can see, it's quite simple. One doesn't have to do the four-fold creation stage that would be used in a more extensive practice, where, first of all, there would be the branch of approaching, where oneself appears or is generated as the deity, then that of

[71:30]

near attainment, sorry, near approaching, which is the visualization of the letters om ma hum at the forehead, the throat, and the heart. Then the merging of the pledge aspect and the wisdom aspect of the deity, which is the attainment branch. And then the initiation, which is the great attainment branch. You don't have to use this type of practice. Of course, if one wants to do a vast creation stage practice, that's also quite permissible. but it's not at all something that's necessary according to this tradition. It's not explained in the treatises dealing with this type of practice. This precisely is what is used, this form of the co-emergent. and this is sufficient and it's pleasing to do it in this manner. And many of the great teachers in the past, they used this type of explanation even when they taught other tantras, that is, Hivajra, Chakrasambhara, and so forth, for certain types of practices such as this, perfectionist-stage practices, often it would be this co-emergent form of the deity that would be taught. So now the main purpose for doing this type of creation stage of meditation is to purify the ordinary

[72:38]

clinging an attachment to phenomena, to the way things appear. That is, we have within us the Buddha nature, or the Tathagata Garbha, the embryo of enlightenment, and as such, then we have been introduced to the fact now that our own nature is this, and that in this way, we should understand that our body, speech, and mind are by nature the enlightened body, speech, and mind of the deity. And the purpose of this type of meditation is to transform this impure state of perception into the pure state. This is the main purpose of creation stage meditation in general, to purify the ordinary attachment and clinging. That is, transformation of all appearances into the deity, all sound into the mantra, and mind into the primordial wisdom or awareness of the deity. If one breaks the ordinary clinging and attachment to phenomena, to appearances, then the creation stage meditation is very easy. If not, if you're not able to do this, then it's very difficult to gain realization, even if you get some type of pointing out instruction or indication as to the nature of the mind.

[73:47]

First, there has to be the breaking of the attachment. Then one can easily create oneself and form the deity. And then one can realize emptiness. One can then receive an introduction to the nature of the mind. . [...] It's been a long time for me to say that I had [...] to say that

[75:01]

It was like, you know, people, [...] ... ... to challenge me to get to the kids up, like, and make them quite a bit.

[76:06]

And then trying to tell me what I did at one, so that I did a desire. That's the only two of our names. That's it. You know, because I don't want to see what I'm saying. You know, I'm going to sit down and [...] sit down. The one that took over here, the look. And that's what you look at that, that's what you look at that, that's what you look at that, that's what you look at, [...] that's what you look at. ... [...]

[77:24]

Then I said, I don't want to talk about it. [...] So, when I was born, I was born and I was born and [...] I was born and I was born I knew it.

[78:27]

I knew it. [...] That's what it is. You know what I'm talking about? That's what I'm talking about. You know [...] what I'm talking about. Now the second section is the special preparation section.

[79:51]

for Perfection Stage Meditation. Now, the main purpose of the Creation Stage Meditation itself, as was mentioned, is to transform the ordinary, immature perception of phenomena. That is, transforming everything that appears externally, mountains, houses, and so forth, into celestial realms, celestial palace, and so on in that fashion. The main purpose of the Perfection Stage Meditation is to come to the realization of the self-cognizing or self-aware clear light that is the fusion of luminosity and emptiness. And so, first of all, in order to practice this properly, for one who has not yet awakened the primordial wisdom associated with perfectionist stage practice, there are various different preparations that one has to use. First of all, we've received the four initiations of Pala Chakra.

[80:54]

The base initiation itself is for the maturation of the individual, thereby enabling us to practice creation stage meditation. It's the preliminary for creation stage, or the requirement. The higher three initiations of the seeker initiation, the knowledge and wisdom initiation, and the fourth initiation are to mature one for practice of the perfection stage meditation. Within the tradition of Bhutan, the four initiations were given in two sets, the worldly and the transworldly, or the higher and the supremely high within the Janangpa initiation. There were the first three initiations, and then the fourth initiation was divided in that fashion to where the higher initiations were included in the fourth initiation. And so these higher three are for the purpose of maturation for... perfection stage practice. That is for one to be able to, on the basis of them, awaken the meditative concentration of luminosity and emptiness, then of bliss and emptiness, and so forth in this manner.

[82:03]

And so the special preparations necessary for this practice are what are called the threefold isolation and fourfold disregard. And so first of all, there is explanation of these briefly. this is something that is necessary in order to be able to practice this correctly. And it's mentioned within the Guya Samadhi Tantra, for instance, where it says that meditation upon the Vajra enlightened body, speech, and mind should be without any point of reference, non-conceptual. not remaining anywhere in perfect balance in regard to body speech and mind. And so this also is the basic meaning of fourfold disregard. It's just explained a bit differently. For instance, first of all, to explain fourfold disregard, this refers to, first of all, physical being, body, in the sense of...

[83:13]

rejecting all types of concern with the body that is being completely disregarding all suffering, all pleasure, all types of activities of the physical nature, having no thought for these, having no conceptions of this should be done, this shouldn't be done, I should act in this way, not act in that way. That is no conception, no consideration of the physical nature being at all, complete disregard of this. This is what's meant by disregard of physical action, physical activity. And in the same way, there has to be a disregard of vocal activity, disregard of mental activity, and disregard of the movement of the element within. And so this is what's called the fourfold disregard. To explain it as threefold isolation, then one should realize to begin with that it's because of wasting activities or it's because of activities of body speech and mind done throughout beginningless time that one has wasted opportunities within samsara.

[84:30]

That is, nothing has been achieved which is of any meaning and much opportunity has been lost and one has not gained any lasting or perfect result. And however, if one gave up all of these types of meaningless activities, then it is certain that one could attain realization and attain also sublime joy or sublime bliss, and through that remove all of the various inner conflicts of an elemental sort, all of the constituents in turmoil within, and so on. And so for the purpose of this, One sits properly with all of the correct positions, that is the seven-fold posture of Virochena, with the legs crossed, the hands folded in the lap, the back bone and the neck straight, the eyes focused down the nose, the tongue turned up to the palate, the lips and the mouth resting evenly.

[85:34]

and so forth. In this way, you sit in the proper way. Then you clear out the stale air, which is within the body that is blowing out the stale air, and rest the mind in its true nature. This is not all. However, for this type of practice, one, of course, doesn't engage in any type of non-virtuous or neutral actions. But actually, to stable until one has stabilized this meditative concentration. According to this tradition, one reduces even virtuous activities to almost nothing, in the sense that you're simply not doing anything else. And so in that way, there is isolation in the physical sense from activities. So there is physical isolation. There is isolation in the sense of no speaking. There's verbal isolation. And then also there is isolation of thought or concept that is mentally when it's isolated from conceptualization.

[86:41]

And so this is what's referred to as relying upon threefold isolation. And this is necessary in order to be able to practice the six-branch yoga of Kalachakra correctly.

[86:53]

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